A Lesson in Liberality

In his wise plans God has made the advancement of his cause dependent upon the personal efforts of his people and upon their tithes and offerings. The Levitical dispensation was distinguished in a remarkable manner by the consecration of property. When we speak of the tithe as the standard of Jewish contributions to religious purposes, we do not speak understandingly. The Lord kept his claims paramount, and in almost every article they used, they were reminded of the Giver by being required to make returns to him. At the harvest and the vintage, the first-fruits of the field,—the corn, the wine, and the oil,—were to be consecrated as an offering to the Lord; also the first-fruits of the wool when the sheep were shorn and of the grain when the wheat was threshed.

The Lord was first; but our gracious heavenly Father did not neglect the needs of the poor. The gleanings and the corners of the fields were reserved for them, and the poor, the widows, the orphans, and the strangers were to be invited to share their feasts. And at the close of every year, all were required to make solemn oath whether or not they had done according to the command of God.

This arrangement was made to impress upon the people the thought that in everything the Lord must be first. He was the true proprietor of their fields, their flocks, and their herds, and it was he that sent them sunshine and rain for their seed-time and harvest. All was the Lord’s, and he had made them stewards of his goods.

The liberality of the Jews in the construction of the tabernacle and the erection of the temple illustrates a spirit of liberality which has never since been equaled. When the call came for offerings for the tabernacle, they had just been freed from their long bondage in Egypt. They were wanderers in the wilderness with small possessions and no flattering prospect of adding to them; but an object was before them,—to build a tabernacle for God. The Lord had spoken, and they must obey his voice. They withheld nothing, but willingly, gladly, devoted to the Lord not a certain part of their increase, but a large portion of their actual possessions. No urging was needed. The people brought even more than was required; they gave until they were told to desist, for there was already more than enough.

When the temple was to be built, the people rejoiced in the prospect of having a house for the worship of God, and they did not give reluctantly. In this case, as when the tabernacle was building, they devoted their means gladly and heartily to the Lord, and pleased him by so doing. David blessed the Lord before all the congregation, and gave thanks, saying, «Who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee.» «O Lord our God, all this store that we have prepared to build thee a house for thine holy name, cometh of thine hand, and is all thine own.»

David well understood from whom came all his bounties. Would that those who now rejoice in a Saviour’s love could realize that their silver and gold are the Lord’s, and should be freely used to promote his glory, not grudgingly given or retained to enrich and gratify themselves.

How can Christians, who boast of a broader light than had the Hebrews, give less than they? Living near the close of time, can they be satisfied with their offerings when not half so large as were those of the Jews? Their liberality was to benefit their own nation; the work in these last days extends to the entire world. The message of truth is to go to all nations, tongues, and peoples; its publications, printed in many different languages, are to be scattered abroad like the leaves of autumn.

It is written: «Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind.» Again: «He that saith he abideth in him ought himself also so to walk even as he walked.» In our place, what would our Saviour do? What would be his efforts for the salvation of souls? His example shows what he would do. He left his royalty, laid aside his glory, and clothed his divinity with humanity, that he might reach men where they were. Yea, more, he laid down his life for sinners.

The spirit of liberality is the spirit of heaven; the spirit of selfishness is the spirit of Satan. The cross of Christ appeals to the benevolence of all his followers. The principle there illustrated is to give, give. This, carried out in good works, is the true fruit of the Christian life. The principle of worldlings is to get, and thus they expect to secure happiness; but carried to its conclusion, the result is misery and death.

We should be zealous workers in the cause of God, seeking to impress sinners with an exalted sense of God’s love to man, to lead them, repenting and believing, to a divine Redeemer. For «God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.» What an incomparable love is this,—a theme for the most profound meditation! How the amazing love of God for a world that did not love him, brings the soul into captivity to the divine will. Men who are crazy for gain, and disappointed and unhappy in their pursuit of the world, need this truth to quiet the restless hunger and thirst of their souls.

Let us give while we have the power; let us do while we have the strength; let us work while it is day; let us devote our time and our means to the service of God, that we may have his approbation and receive his reward.